Chinese
因此，就称它为那个。对此，要知道轮回的自性是痛苦，唯一的对治是佛法。依靠佛法减轻轮回的痛苦，具有信心之眼的人们会非常肯定地说：“唉呀，这句话真是太真实了！”。而那些愚昧的人，即使拥有殊胜的佛法，也会舍弃，对他们来说，这只是一些文字，无法体验其中的意义。有些汉文版本中出现“ཨེ་ཧི་པ་ཤྲཱི་ཀཿ”，翻译成“看这里”，虽然说从这里会产生重大的意义，所以说是“看这里”，但还是按照上面的翻译比较好。智者们说，这是各自自己所能证悟的，意思是说，这非常深奥，不是思辨和世俗普通智慧所能达到的境界。那些能看到事物真相的圣者智者们，会各自在自证智慧的境界中亲身体验到这一点。然而，完全将其作为境界的是最究竟的智者，唯有佛陀才能做到。以普遍意义来衡量，这也是具有非常精细智慧的智者才能达到的境界。其中，所谓“各自自证”，各自的意思是与他者不混杂，自的意思是不错乱那些境的体性，证的意思是见到，总而言之，就像眼识了知瓶子等外物一样，不是通过向外看就能了解的，而是唯有自己了知自己的智慧，是唯一不共的智慧境界。因此，拥有各自自证智慧的人们所行持的，是不共的、超越世间的功德。通过禅修的体验来接触，是不会改变的信心之所在，这就是它的意义。如是，在所知的事物中，最好的是应该接受或断除的，就是殊胜的佛法。现在，为了说明第二点，如果接受和持有佛法，就能永远值得信赖，所以宣说了教法和论述两方面。第一，如来所说的法和律能作为依靠。有些人会这样想：佛陀的教法，有时说有蕴等，有时说没有，有时说既有又没有，有时说非有非无等等，无边无际，难以信赖。但事实并非如此，因为量士夫佛陀薄伽梵
English
Therefore, it is called that. Regarding this, know that the nature of samsara is suffering, and the only antidote is the Dharma. By relying on the Dharma to alleviate the suffering of samsara, those with the eye of faith will become very certain, saying, "Alas, this statement is indeed very true!" But those ignorant ones who even abandon the sacred Dharma that they possess, for them, it is just words, and they do not experience its meaning. In some Chinese versions, "ehi paśrīkaḥ" appears, translated as "look here." Although it is said that a great meaning arises from this, so it is said to be "look here," it is better to translate it as above. The wise say that this is to be realized by each individual themselves, meaning that it is very profound and not within the realm of speculation and ordinary worldly intelligence. Those noble wise ones who see the truth of things will directly experience this in the realm of their own self-aware wisdom. However, to fully make it an object is the realm of the ultimate wise one, only the Buddha. To measure it in a general way is also the realm of the wise who have very subtle intelligence. Among these, "self-aware" means that "self" is the meaning of being unmixed with others, "aware" means not mistaking the nature of those objects, and "knowing" means seeing. In short, just as eye consciousness knows external objects such as a vase, this cannot be known by looking outward, but only by one's own knowing of oneself, which is the unique realm of wisdom. Therefore, what is practiced by those who possess self-aware wisdom is the uncommon, transcendent qualities. Touching it through the experience of meditation is the place of unwavering faith, that is its meaning. Thus, among the things to be known, the best to be accepted or abandoned is the sacred Dharma. Now, to explain the second point, if one accepts and holds the Dharma, one can always be trustworthy, so both the teachings and the explanations are proclaimed. First, the Dharma and Discipline spoken by the Bhagavan are to be relied upon well. Some may think that the Buddha's teachings sometimes state that there are aggregates, etc., sometimes state that there are not, sometimes state that there are both, and sometimes state that there are neither, etc., which are limitless and difficult to trust. But that is not the case, because the valid person, the Buddha Bhagavan
Chinese
圣者以善巧了知所化众生的根器、意乐和心性，犹如抛弃外在的珍宝一般。从二谛出发，所宣说的粗、细、极细和究竟之义，所有这些都能调伏所化众生相续中的烦恼，并且完全趋向于究竟的菩提。没有一个词语是与各个意义相违背的，也没有不显示真实意义的，所有这些都毫无违碍地融入于究竟的菩提之中，因此才这样说。例如，有些例子中出现“善巧显示”也是同样的道理。有些注释中将“信赖”作为词义，并解释为珍视守护律仪，通过考察词语的语音和意义的关联，就能够知道是否符合论典的意图。第二，广说分为六个部分，前两个部分是：决定出离，趋向圆满菩提。如果认为所有圣法都趋向于究竟的胜义谛，这是如何做到的呢？从粗重的随烦恼开始，直到无明习气的地步，对于所有应断除的，都具备决定出离的各种方便，从作为断除圆满之因的角度来说，是决定出离。当二障的垢染消除时，当下就能证得无上圆满菩提的究竟之境，因此说趋向圆满菩提。断除了一切应断除的，证悟了一切应证悟的，汇入并趋向于大菩提，因此究竟显示为一乘。因此，如果所有圣法的所诠都是唯一的，那么就不会有必须舍弃的矛盾，所有这些都圆满成为无违背的道之助缘。由于所化众生的意乐不同，佛陀的无量佛法也没有不一致之处。不仅没有不一致之处，而且下下的功德都融入于上上之中，并且不可分割，因此说所有这些都圆满汇集于一个要点之中，具备汇集。如果各种圣法是不同的意义，并且是相互矛盾的，不能融入于彼此之中，那么就不能成为究竟的信赖，但事实并非如此。
English
The Holy One, knowing well the faculties, inclinations, and minds of those to be tamed, like discarding an external jewel. All the meanings of the coarse, subtle, very subtle, and ultimate, which are based on the two truths, are taught to the extent that they can tame the afflictions in the minds of those to be tamed, and they all lead to ultimate enlightenment. There is not a single word that contradicts the various meanings or does not show the true meaning. All of them enter into the ultimate enlightenment without contradiction, so it is said. For example, in some cases, the term "skillfully showing" also has the same meaning. Some commentaries interpret "reliance" as the meaning of the word and explain it as cherishing and protecting the precepts. By examining both the phonetic and semantic connections of the words, one can know whether it is in accordance with the intention of the treatise. Second, the extensive explanation is divided into six parts, the first two of which are: definitely emerging, and leading to perfect enlightenment. If it is thought that all holy dharmas tend towards the ultimate meaning of the ultimate truth, how is this done? Starting from the gross afflictions and up to the level of the habitual tendencies of ignorance, for all that should be abandoned, there are various means of definite emergence. From the perspective of being the cause of the perfection of abandonment, it is definite emergence. When the stains of the two obscurations are exhausted, then the ultimate state of unsurpassed perfect enlightenment is attained, so it is said to lead to perfect enlightenment. Having abandoned all that should be abandoned and realized all that should be realized, it flows into and tends towards the great enlightenment, so it is ultimately shown as the One Vehicle. Therefore, if all the objects of the holy dharma are unique, then there is no contradiction that one must be abandoned, and all of them are completely fulfilled as the conditions for the non-contradictory path. Due to the different inclinations of those to be tamed, the Buddha's immeasurable dharmas are not inconsistent. Not only are they not inconsistent, but all the qualities of the lower are integrated into the higher and are indivisible, so it is said that all of them are completely gathered in one point, possessing gathering. If the various holy dharmas are different meanings and are contradictory and cannot be integrated into each other, then they cannot be the ultimate reliance, but this is not the case.
Chinese
对于自己能够忍受的程度，也永远值得信赖。如果不了解这样的要点，认为小乘佛法低劣，是因为他们的心无法容纳如来佛法深奥广大的方面，从而加入了舍弃佛法的行列。依赖存在，相续断绝。一般来说，所有依赖于有为有漏之法的事物最终都会消逝，即使获得了转轮王和梵天等的地位，也是没有依赖的。即使自己不舍弃所获得的地位，从所获得的角度来看，也是没有依赖或者无法把握的。但佛法并非如此，如果依赖者自己不舍弃佛法，那么在任何时间或地点都不可能不依赖佛法或不信任佛法。这里所说的依赖，是指将佛法作为依靠，依赖者在这种依靠之上，永远不会消失。这是因为导师亲自显现并宣说了知识的各个方面，因此才加上了“依赖存在”。有些人仅仅说依赖佛陀，或者依赖如来藏，这是没有理解某些经文的含义。对此，有人会想：即使佛法是值得信赖的，不会欺骗人，但就像世间的一切美好事物和享受美好果报的事物最终都会耗尽一样，美好最终会结束，没有什么可期待的了，因此佛法也和它们一样。但事实并非如此，依赖佛法，就能达到美好圆满的境界，完成应做之事，摆脱负担，获得无学之果。那时，再次与其他事物结合，或者从一个事物传递到另一个事物的过程就会彻底断绝，因此称为“相续断绝”。《成唯识论》中说：无上即是相续断绝，最极殊胜的行进即是相续。在此，彻底断绝，因此称为相续断绝。对此，在不同的注释中，有关于断绝心和心所的相续，以及断绝轮回等等的各种解释，但都只是一方面而已。
English
It is also forever trustworthy to the extent that one can endure. If one does not understand such a key point and thinks that the Dharma of the Hearers is inferior, it is because their minds cannot accommodate the profound and vast aspects of the Tathagata's Dharma, and thus they have joined the ranks of those who abandon the Dharma. Dependence exists, the continuum is severed. In general, all things that depend on conditioned and defiled dharmas will eventually perish, even if one obtains the status of a universal monarch or Brahma, etc., there is no dependence on that. Even if one does not abandon the status one has obtained, from the perspective of what is to be obtained, it becomes without dependence or impossible to grasp. But the Dharma is not like that; if the dependent himself does not abandon the Dharma, it is impossible in any time or place not to rely on the Dharma or not to trust the Dharma. The term "dependence" here means that the Dharma is taken as a support, and the dependence of the dependent on this support will never disappear. This is because the Teacher himself manifested and proclaimed the aspects of knowledge, and therefore the phrase "dependence exists" is added. Some merely say that they rely on the Buddha, or that they rely on the Tathagatagarbha, which is not understanding the meaning of some scriptures. To this, some might think: Even if the Dharma is trustworthy and does not deceive, just as all good things in the world and those who enjoy good results will eventually be exhausted, and goodness will eventually end, with nothing to look forward to, so too is the Dharma like them. But this is not the case; by relying on the Dharma, one can reach the state of perfect goodness, complete what needs to be done, be freed from burdens, and attain the fruit of non-learning. At that time, the process of combining with other things again, or passing from one thing to another, will be completely cut off, and therefore it is called "severing the continuum." The *Vyakhyayukti* says: "The unsurpassed is the severance of the continuum itself, and the most excellent progression is the continuum. Here, it is completely severed, therefore it is called the severance of the continuum." On this, in various commentaries, there are various explanations about severing the continuum of mind and mental factors, and severing samsara, etc., but they are only one aspect.
Chinese
没有遗漏的部分。后面这两句话意义深远，所以在这里明确地分开说明。这样就应该知道，在所知法的范畴中，可以信赖且不变的事物只有佛法。要深信过去、现在和未来的诸佛、菩萨及其弟子，以及众生的安乐和一切善道，都仅仅是从佛法的光明中产生的，从而立下受持正法的誓愿。因为经中说，其中也包含了诸佛之子的无量誓愿。这样忆念佛法的功德后，现在遇到这珍贵正法的光明，应该感到非常高兴，并尽己所能地受持佛法。对此，慈氏菩萨说：书写文字、供养布施，听闻、阅读和受持，讲说、念诵，以及思维和禅修。像这样，通过十种修持佛法的方式来实践，努力使人生有意义。这样，仅仅听闻、受持、讲说和思维一句“正法”的利益，也是无量无边的，应该从经中广为了解。第三是忆念僧众的功德的方法：包括宣说僧众的功德，以及赞叹具备这些功德的僧众是布施处中的殊胜者两部分。第一部分又分为传承完全清净和殊胜福田的功德两部分。第一部分，从“大乘僧众”到“和谐地进入”之间进行了阐述。其中，僧众是指即使有亿万魔军也无法使其脱离正道，因此具有不可动摇的意愿之名，是圣者的意思。这里，佛陀的乘是超越世间的，所以是伟大的，或者安住于具有七种伟大之处的乘的圣者们，由于以远离一切过失的戒律来调伏自心，所以是善妙地进入；由于具备了能明确辨别意义的禅定之心，所以是合理地进入；由于不住于常断等边见，所以是正直地进入，因为智慧解脱了自心。所有的人在见解、戒律和利他事业等方面都没有不一致之处，都在...